Augsburg Bishop Betram Meier in Sarajevo: “In Bosnia, interreligious dialog is not discussed – it is lived!”

When it was announced that Bishop Bertram Meier of Augsburg was visiting Sarajevo, it was immediately clear that I would like to meet him for an interview. After all, what connects two cities more than a common soul? Augsburg and Sarajevo are both cities of peace – with very different histories and backgrounds, but with this one unifying thought: peace is possible, even where it was once broken.

As someone from Augsburg who has made Sarajevo her second home, it was a special pleasure to welcome someone from her German homeland here. Bishop Bertram Meier agreed – with the practical question: Where do we meet?

The answer was obvious to me: at the Franz & Sophie teahouse – a special place run by Ado, a doctor who had worked in Germany for many years before deciding to return to his Bosnian-Herzegovinian homeland to open a place to enjoy a healthy drink as the only certified tea sommelier in the region.

It is hardly a coincidence that the teahouse is located right next to Vrhbosna, the Roman Catholic archdiocese of Bosnia-Herzegovina. So the conversation took place in a place that is itself a small symbol of what Sarajevo is all about: encounters, openness and active exchange.

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How did this trip come about? Was war der Anlass oder Auslöser, dass Sie nach Sarajevo kommen?

In the German Bishops’ Conference, I am responsible for the World Church Commission, i.e. for international relations, and at the same time for interreligious dialog, especially with Islam. Against this background, the reason for my trip to Sarajevo is twofold: on the one hand, it is about meetings with the Christian churches. On the other hand, the focus is on interreligious dialog.

What connects Sarajevo and Augsburg? Have you found any parallels?

Historical parallels may not be immediately obvious. Nevertheless, both cities share the idea of peace. Augsburg describes itself as a city of peace – with the Augsburg Religious Peace, its own peace prize and the High Peace Festival in August, which only takes place there in this form. Sarajevo has also once again become a city of peace. It shows how different religions can live together peacefully, even when ethnic or social tensions exist. Religion can also act as a unifying element.

The historical context is also interesting: in both places, the question of the coexistence of different religions or denominations seems to have become significant in the 16th century. Even if there was probably no direct connection between Augsburg and Sarajevo, the 16th century was an extremely lively and tense time in terms of religion. Against this background, the two cities are linked by the idea of peace.

What personal impressions and encounters have moved you the most in Sarajevo so far?

Right at the beginning of my trip, I visited the Interreligious Council, which was founded by the religious communities after the Bosnian war. What is particularly remarkable is that the dialog here not only takes place at the highest level, but is also anchored locally: Throughout Bosnia and Herzegovina, there are 19 local bodies that put this exchange into practice.

The second formative encounter was the conversation with the Grand Mufti. I was told in advance that it could be a bit protocol-oriented. We went there accordingly solemnly – and were very pleasantly surprised: the Grand Mufti was open, humorous and we were able to talk intensively for over an hour. In this conversation, it once again became very clear that a lot can be gained through dialog – trust, understanding and cooperation. At the same time, however, it was also clearly stated that just as much can be lost through tension, conflict and violence. In a way, that was the quintessence of our exchange.

The Franciscans, with whom I was able to meet and celebrate Holy Mass, also play a special role here. Due to their centuries-old tradition alone, they were formative for the Catholic Church in this region. Until the late 19th century, the church leadership here was provided by Franciscans. And the Franciscans are still very present today. They are not only involved in social and ecological issues, but also make a significant contribution to peace work. Their founder, Francis of Assisi, sent out his brothers with the greeting “Pace e bene” – peace and salvation. In the Bosnian context in particular, the Franciscans act as catalysts for peace and build bridges. What was particularly interesting for me was what one Franciscan told me about dialog: “In Bosnia, we don’t discuss interreligious dialog – we live it!” That is a very impressive testimony for me.

Sarajevo is considered the Jerusalem of Europe, a city where mosques, churches and synagogues stand side by side. Was bedeutet dieses Bild für Sie?

The name of the city of Jerusalem contains “Shalom” – and therefore peace. However you interpret it: Peace is the common root. And as I have already said, Sarajevo is also a city of peace for me. Of course, you can ask whether comparing Sarajevo with Jerusalem is not an expression of self-confidence. But after my experiences here, I can say that there is definitely something to it.

I have heard several times – including from a representative of the Jewish community – that the synagogue does not need police protection. For me, that is a strong sign that the religious communities treat each other with appreciation and respect.

I have also heard several times that charity was practiced here across religious boundaries, especially in times of crisis and war. That is a beautiful and important thought. One priest told me, for example, that he is supported in his work by Muslims – and vice versa. The Grand Mufti also told us that it can happen that church or mosque buildings are co-financed by members of the other religion through donations. You can see from this: Interreligious dialog is not only about exchange, but also about being able to enjoy the religious growth of others – without wanting to appropriate them or blur differences. It is about respecting others in their own beliefs, remaining convinced of one’s own faith and at the same time being there for each other.

There was a war here. How do you see it as a bishop? Can religions heal the wounds?

The war has left its mark. I think many wounds have healed, but scars remain. And these scars always reappear when there are tensions or conflicts. They are reminders of the dark times of war. We have not only heard about it, but also seen pictures of the besieged city of Sarajevo – that makes you think.

At the same time, the successful coexistence of religions gives cause for hope. It shows that religions – contrary to some claims – not only have the potential for conflict, but also a great unifying force. Religions can help to heal wounds, and at the same time they remind us to remain vigilant and not become reckless. If religions reflect on a common principle – namely not to wage war in the name of God – then I see this as a real prospect for the future: building society together in the name of God.

You will be there for a few more days, but in these two days. What will you personally take away from this trip?

Above all, I take away inspiration for our dialog work in Germany. We Germans are very good at differentiating, sometimes also at separating things and working out opposites. Here, however, we can learn that interreligious dialog primarily means building bridges in everyday life. Theology is part of it, but the dialog of life is crucial.

As a bishop – and others who are involved in interreligious dialog – I am occasionally asked the question: “Why are you doing this at all? Why don’t you take care of your own Catholic Church first?” However, I am convinced that the Church is dialogical by its very nature. Jesus himself not only had many conversations, but was in a sense God’s dialog with people. “The Word became flesh” – this gives us the task of entering into dialog: with other Christian churches as well as with other religions. This is not a voluntary additional task once the actual compulsory program has been completed. Rather, dialog is part of the core mission of the Catholic Church.

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